Ali Albarghouthi – The Disease and the Cure – 31- If You Forget Allah, You’ll Lose Your Way in Life
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AI: Transcript ©
So, Bilqaim Rahimullah
continues
with the consequences and the punishments of sins.
And here he talks about something that he
mentioned briefly before, but now he is gonna
explain
further
when he wrote,
so from its consequences and its punishment of
the sin, what it does to human being,
right, is that it makes him forget about
himself.
And if if he forgets himself,
he will neglect it
and corrupt it and ruin it.
Then as if he,
Rahimahullah,
predicts
someone's
astonishment,
the fact that someone can forget about himself.
He says, if it were to be
said or asked, how can a person forget
himself?
And if he forgets himself,
how could he remember anything else? And what
does it mean for him to forget himself?
As if he's predicting that someone may be
confused by the fact that a person could
forget himself. And we talked about this before
if you remember.
We said that
no one can make you forget about yourself.
In one sense,
you're always
thinking
about yourself. Right?
About its needs.
I'm hungry.
I'm sleepy.
I want to buy this. I want to
go there. It's always about you.
So how can someone make you forget about
you?
Or how could you come to forget about
yourself?
So in one sense, no. You can never
forget about yourself, but in another, you actually
do. So
here, he's trying first to establish it as
a fact and then explain it and for
you to see its consequences.
So he says, yes, naham.
He can forget himself
the greatest, like, greatest type of forgetting,
The greatest,
type of forgetfulness.
He says Allah Azzawajal did confirm this in
the Quran when he said,
Do not be like those who forgot about
Allah and he made them forgot forget about
themselves.
These are the sinners, the fasikoon,
the ones who escaped
from Allah's obedience. That's what fisk is.
He says, when they forgot about Allah, he
forgot about them
and he made them forget themselves. As Allah
says,
They forgot about Allah, so he forgot about
them. So here, there is kind of
a cause and effect.
It happens because of something. It's not just
Allah
haphazardly
without
a reason makes a person forget about himself.
No. It's like you did something.
Right? You did something.
And that pause
brought an effect. And that effect is what?
You forgot about yourself.
What did you do to forget about yourself?
You forget about the most important
one in your life,
which is more important than you, which is
Allah azza wa jal, which is the cause
of your own existence.
Meaning, you are not to exist without Allah.
You existed
because of Allah azza wa jal.
Either in terms of creation,
that Allah made you, that's why you are
here, or objective,
why were you created?
It's because of Allah. So he is the
essence of your existence.
Right?
The beginning,
he made you.
And for what? For him. Not for anything
else.
So you're made by Allah for Allah.
Right? So he's the essence
of the human of humanity.
Take the essence
out
then you're completely lost.
You're without a compass,
without an end,
without a reason, without an objective.
Right?
So what's what's your purpose then?
Why are you here? What are you supposed
to do? What are you supposed to accomplish?
What is your meaning? All that gets lost.
So when you lose all of this, of
course, you're gonna lose yourself with it because
yourself is based on Allah azza wa Jal.
Right?
So,
So if you forget about Allah azza wa
Jal, you get punished with 2 things. Allah
forgets you and you forget yourself.
And now he's gonna explain what does it
mean that Allah forgets you.
Because someone may say, okay. Can we say
that Allah that Allah forgets? He says, in
one sense,
that's that's exactly what the Arabic is using.
But Allah also says in the Quran,
Allah is not forgetful.
So what does it mean that Allah forgets?
He says,
forgetting his servant means that he neglects him,
lets go of him,
abandons him,
and if that happened he will be ruined.
And his ruin will be closer to him
than his hand is to the to his
mouth.
Right?
So what does it mean for Allah azza
wa Jal to forget someone?
He doesn't forget him meaning that he loses
awareness of who he is
or what he's doing. Know that he
abandons him. Let's go with him. Ignores him.
Turns away from him. This is forgetfulness.
And that is, they say, in the Arabic
language, in Nisyan, is used as such. And
even maybe in English,
when someone is bothered by something and you
say to them, forget about this.
What do you mean?
Let go of it. Ignore it. Turn away
from it. Right?
That's what what it means. Treat it as
if you forgot about it.
Treat it as if you actually forgot about
it. So you can either forget, meaning mentally,
about something or treat it as if you
forgot about it. So Allah treats them as
he forgot about them. So that's the first
punishment.
As for them forgetting themselves,
he explains, rahimahullah.
He says,
He says, they forget about their lofty portions
in this life,
what they're supposed to do and earn.
What causes that makes it happy and successful
and what can completes it. He forgets
about all of this.
So he doesn't even think about it, doesn't
come across,
does not he does not, you know, pop
into his head,
and he does not remember it. He's not
motivated to seek it.
He does not want it, and he does
not even think about it for him to
even want it. So he loses
awareness of it.
He loses desire for it,
doesn't even think, doesn't even want, is not
even motivated to pursue what benefits him.
And
he also forgets about
or Allah makes him forget about his own
faults,
his own shortcomings,
his own diseases, so he cannot fix them,
he cannot remove them. And also he forgets
about
the diseases of his heart and its pain
and what he's going through.
So
he does not even believe or think that
he should medicate himself
or that he could should heal,
and save himself from that corruption.
He is very sickly.
He's very sick,
and his sickness is severe.
And his sickness is gonna kill him.
He doesn't feel that he is sick,
and he does not know or does not
feel like
healing himself,
and this is a great punishment, he's saying.
And if you think about it,
you'll see that humanity,
in general,
is like that.
This is its diagnosis
when it is far from Allah Subhanahu Wa
Ta'ala.
It does not know what benefits it or
harms it. Because how do you forget about
yourself? You forget about its benefits and its
harms.
You don't know what is beneficial and what
is harmful.
And you don't know how to get to
that benefit or avoid that harm.
So you disagree,
and you lose track and you're confused
and you try multiple paths and they keep
failing.
That's what humanity is.
So you look at them away from Allah
subhanahu wa ta'ala and you find humanity
quarreling,
fighting over the right path to live.
Right?
Even intangible
concrete matters
that are not religious,
they're not about the next life, so they're
absent and hidden, but about things that are
experienced, that are lived, that you could test.
They disagree.
Economically,
what type of country should we have? Look
at humanity. They fight with each other within
the same
country.
We want unrestrained capitalism. That's the best way.
No. We want restraints,
and we want rules,
and we want equality
of income or equality
of standards of living. This or that,
though both can be tested to try to
figure out what is best, but each party
believes that they know the truth
and they're willing to attack the other for
it and demean them and maybe even fight
them.
Should you allow abortion or not? Not even
talking about it religiously.
Is it beneficial or harmful? Though that is
concrete and maybe you could test it. But,
no. You believe you know what is best.
Because without Allah, aza wajal,
it's free. You can think whatever you want.
So some group says no, some group says
yes, and they can attack each other and
that could end up
dividing a society and a community
where it could never get together again.
And they allow
what harms them so they could legalize drugs
and alcohol.
They can legalize addiction in all types and
forms and they see nothing wrong with it.
And they keep disallow and ban things that
are beneficial,
that Allah, azerid, said are beneficial. So when
you look at a society like this,
and we can include in that easily Muslim
societies when they stray away from Allah Azza
wa jal. We do the same thing.
So when you look at a society like
that or a person like that, would you
say that they are seeking their benefit and
avoiding their harm?
Or that Allah made them forget about themselves?
So they pursue what destroys them and they
run away from what benefits them.
So you see how we were confused.
So
it is necessary
that if you forget about Allah,
you start forgetting about what benefits you
and liking what harms you and hurts you
and favoring that and wanting it
and running away from
what brings you peace and happiness? Why? You're
confused
because the source of your guidance is Allah
subhanahu wa ta'ala.
So in terms of your worldly benefit,
other worldly benefit, in terms of what is
wrong with you, what is wrong with your
society, you're blind to all of it.
You can't see it.
And you pursue your own harm and you
pursue your own destruction.
Khalafahad
adamalukhuba.
This is the greatest punishment.
This is before other types of punishment will
descend and come your way, but you just
simply forget about yourself and what helps you
and what harms you.
Right?
And even on an individual, I was I
was talking about it in a societal
collective way, but even on an individual basis.
How are you gonna spend your days, spend
your night?
What are you gonna be watching, what are
you gonna be purchasing,
who are your friends,
what you're gonna be learning,
all of this.
If you don't have Allah Azza wa Jal
to tell you what is right and what
is wrong,
you're not gonna
know one from the other and you will
forget
what is beneficial.
You'll forget about your own self. You'll pursue
its own harm.
Which
what punishment is greater than this punishment if
you forget about yourself and you destroy it
or you neglect it and you forget about
its benefit? And he says, interestingly
and he says, if
you reflect on this, you'll understand that
most of creation had forgotten themselves in reality.
Most of creation.
Now that in itself is a terrifying statement.
We're not talking about the exception.
Right?
Because if we're talking about the exception, you
could kinda try comfort yourself by saying, well,
the majority of us are fine.
I know it could be in the majority
easily.
But if the exception are those who actually
know themselves and remember themselves,
that's the exception, and the majority forgot about
Allah, so they forgot about themselves, then there
is a high risk that you could be
among the majority.
Right? That's what is terrifying. It says most
of creation
forgot about Allah, so they forgot about themselves
and they neglected it. They
squandered
the portion that they have with Allah, the
success that they could find with Allah and
they sold their self very cheap.
And now he kinda
is pivoting to another point
about how you sell yourself
cheaply,
how you under sell yourself.
So he says,
He says, that type of transaction
that loss will only
be clear or be clearest when you die.
Not in the dunya, not during time of
dunya because in the dunya, and he'll talk
about it, you can skip it, kinda convince
yourself that you're winning.
Oh, I'm getting more money.
I'm being promoted.
I have titles.
I have houses. I have cars. So you
could sit and think to yourself, oh, I
am winning.
There's no loss here.
So that's a delusion.
He says, until you arrive at a moment
of death and then you lose all of
this and then you discover that whatever you
were supposed to collect, you didn't, and what
you collected is not yours.
So the reality of this dunya will become
clearest when you're about to die.
So if you want to imagine something that
will clarify to you
the reality of the dunya,
cannot remove the confusion. Whatever you are seeing,
whatever you are seeing,
imagine that moment of death and ask yourself,
would this be beneficial or not?
Would this be for me or against me
or neutral?
Then you'll understand its reality.
Right? It's not gonna confuse you then. If
you have
knowledge of what you are seeing and knowledge
of what Allah loves and he hates.
If you have that,
then you're not gonna be confused. Death will
illuminate
and that's one of the reasons
why people should remember death more often because
you could say to yourself, if I were
to die tomorrow or an hour from this,
would I be doing this?
And if you say no, then you should
stop.
I wouldn't be doing it because it's against
me.
It'll take me further away from Allah
So that type of transaction that you are
doing with Allah, azza wa jill, this will
be manifesting clearest at time of death. And
will become
most or the clearest
on the day of tahavun, that is the
day of
the last day.
At tahavun, the day of transactions
where some people win and some people lose.
That that word,
where does it come from? It is when
you sell something
and you discover that you made a bad
deal.
You sell something, you pay too much for
it.
Right?
That's a bad deal.
Or you sold it cheap and it's and
it's worth a lot more.
This is called.
That's a bad deal.
So some people on the day of judgment
will discover that they made the best of
deals.
And some people will discover on the day
of judgment that the deal that they made
is the worst.
He says they will understand that on the
day of judgment,
what you sold and what you bought. And
he'll talk about this.
He says, when the servant will when a
person will know that he was,
he had a bad deal in the transaction
that he had set for himself
and the commerce
in this
world.
He said because everyone is engaged in a
transaction in this world for the sake of
the akhira.
And here, Rahimahullah is describing here
the human condition.
This is everybody.
Everyone
in this life
is engaged in a transaction, is in commerce,
in business.
In terms of the duniya and in terms
of the akhirah.
So in the terms of the duniya,
when you go to work, what do you
say?
I'm gonna give you these hours
or I'm gonna give you this product
and you're gonna give me back
what?
Money.
And they'll use that money for food and
lodging and water and and and and.
That is what
a transaction. This is business.
Right?
So you are selling
your hours. You are selling your effort. You
are selling part of your life.
Right?
This is
And you do this for the rest of
your life until it you can't anymore.
So you you sell some of yourself in
return for the dunya. Everybody does this.
You see, but it doesn't stop with that.
That's also with the akhya.
Because you also sell some of your hours,
some of your energy, some of what you're
able to produce
to Allah azza wa jal. That's how you're
supposed to be. And you get back
the reward,
the promise of Jannah, Allah's pleasure. So you
give something to Allah and he gives you
back, just like in the duniya.
So if you imagine yourself giving nothing for
the duniya, would the duniya give you anything
back?
You're not working.
Alright? You're not studying.
There's no effort. Will you get anything from
the dunya? No one is gonna come and
hand you money.
Alright? And even if you have wealthy parents
who are willing to do this, up to
a time,
and eventually that's gonna run out.
They're not gonna have anybody who's coming to
you and say, please take this money.
So you have to sell yourself, some of
yourself, some of your time
in order to get something. So in the
akhira, it's the same thing. You're not gonna
get anything from the akhira until you give
some of your life to Allah, azza wa
Jal.
Some of your time, some of your efforts,
some of your attention,
some of the things that you love because
for the duniya you sacrifice, some of your
some of the things that you love for
the duniya.
Who likes to wake up early in the
morning and commute to go to work?
Anyone?
No.
But you have to. Why?
Because otherwise, you're not gonna get
something
better.
So you force yourself.
You force yourself. Right?
Do you like to study?
I think most people don't. Right? Do you
like to take exams?
I don't think most people do. Why do
you do it? Because you're gonna get something
from it that you want more than the
agony of going that through that test. So
you force yourself.
So you understand that unless you force yourself
in the dunya, you're not gonna get something
from it. You're not gonna achieve.
So now when it comes to the akhirah,
you say, I'm too lazy.
I'm too tired. I'm too sleepy.
Alright?
I'm too weak.
I can't.
It's too hard.
But if
you pursue the akhira with that attitude, you're
gonna get nothing
or very little.
It is the same pattern with the dunya.
So here, this is the human condition. You
look at any person alive,
Muslim, non Muslim, famous, not famous, anonymous, nobody
knows about him or everybody knows about him.
Everybody
is selling
some of himself to get something back.
The thing that distinguishes
every everyone from everyone else is
what is it that you are trying to
sell?
And what do you want back?
Right? What is it that you're selling and
what is it that you want back?
Khalaf al Khasirunah, he says, the losers are
the ones who believe that they are the
people of
that they're the winners
who had made the greatest profit.
They bought this dunya
and its portion in it
and its joy
by selling the akhir and their portion in
it. So they wasted their pleasures in this
life.
They wasted their pleasures, what they could enjoy.
They wasted it in this life.
They enjoyed it. They're content with that and
they're satisfied with it and their effort was
to simply get it. Meaning, you wake up
in the morning, what do you want from
your day? You ask yourself, what do you
want from your day? I wanna make more
money.
I wanna earn this much.
When I arrive to work at time,
on time, leave on time, so that I'm
not, my pay is not ducked. I don't
lose any money.
And when I come back home, I also
wanna focus on overtime or this or that
to get more money. What is it that
you want from your day? What is it
that you want from your week?
This is your saiye. This is your effort.
This is your toil endeavor.
So if the akhirah
does not factor at all in it, then
you're not pursuing the akhirah.
Your transaction is simply
duniya.
And we're not saying on the one hand,
don't work for the duniya.
Are we?
We never suggested this.
But we're saying if this is the only
thing that you want, then you are of
the people of the duniya. And that's the
thing that
makes you happy and makes you sad and
motivates you
or depresses you. You live for it and
you sleep for it and you wake up
for it and you dream about it
and you plan for it. That's this you're
just living for it here.
And that is a type
of forgetting Allah
because he did not create you for this
world.
This world is supposed to be what?
A means to
an end.
I mean, you use it
for what?
To get what you can from it for
Allah
so that you could eat, to pray, you
fast, to be elevated,
you give zakah
to be purified, you use the duniya for
the akhirah. You don't forget about the akhirah
for the sake of the duniya. And then
when you do this, when you focus on
the akhirah, you think that you're among the
smartest,
and the wisest
and the savviest,
because you're getting more of this world.
So when he says,
they sold and they bought
and they were engaged in those transaction.
They bought what is immediate and sold
what was postponed and delayed. Meaning, they forgot
about the because it's not here. I want
what is here and now.
Cash for a delayed payment.
This is give me what I want right
now. This is the cash. Forget about what
is gonna come later. No patience, no foresight,
No wisdom
to contemplate, to think about, well, everybody dies.
So what does it mean that I keep
collecting and collecting and collecting? Then what's the
end of all of this? So there is
no wisdom.
There's no reflection.
Just give me what I want right now.
And they say to themselves,
this is resolve.
This is wisdom. Meaning focus on the dhinnia.
Get as much of it as you can.
And if you need to shove and push
and trample and step on people, do it.
It doesn't matter because if you don't do
that to them, they will do that to
you.
If you do not lie to them, they
will lie to you and everybody else lies.
So if you wanna be ahead,
you have to do these things.
So it's completely enslaved by the by this
world and by its pursuit.
Right? It's dominant.
So he said,
He says this is a part of
a a poem,
a verse in it.
Take or grab what you see and let
go of things that you hear about.
That's a very materialistic,
selfish
attitude,
meaning
you'll be promising me things later on.
Here's thing in right in front of me.
Take what you have right in front of
you. Believe in what you have right in
front of you. Forget about what comes later.
And that if it does not describe the
attitude of life now, I don't know what
else describes it.
I can't wait.
I can't wait. I must be satisfied
right now.
Don't tell me about what's gonna happen after
death. Who knows what's gonna happen after death?
Don't tell me about things that will happen
in the future. Who knows if I were
gonna live to see the future? But the
right here and right now, this is what
I want and this is what I need,
so I'm gonna take it.
Right?
Others, like, others have said,
I think it could be
part of the slang.
He says, give me wool today and take
the sheep tomorrow.
Wool is cheap. Right? Wool is very cheap
in comparison to an animal, that's expensive.
But he said, I'm not gonna wait tomorrow
for an animal. He said, give me the
wool today,
and tomorrow
is for tomorrow.
So he says, they sold
the priceless hereafter,
right, for the dunya,
for the
measly dunya.
And he continues,
How do I
do you want me to sell or sacrifice
something that I see right here and right
now?
Alright? And again, this is kind of this
materialistic
attitude,
was something that is delayed and hidden from
me in another realm.
He says, and what
amplifies this is the weakness of iman.
And the strength of that desire that you
have for what you see right in front
of you.
And living loving what is imminent and what
is available
and imitating people around you.
Because when you look at people, you see
that all of them are doing that.
All of them wanna all of them wanna
grab what they can from the dunya at
this moment right now. All of them.
You you don't really
compare
people lining up to buy products
versus attendance at a masjid.
Right?
You don't see people kind of shoving themselves
just to get into a masjid,
but they do when there's a sale.
Right?
Like why? Why is it? Why is that
the case? Though, if you cannot if you're
just gonna examine this,
by common sense, you'll understand that whatever you're
gonna get from the dunya will perish.
Why do you favor this more than
and compete for it more than
what is gonna
give you eternal happiness in the akhir?
So why is that more precious
than the next
life? So he's saying what he says most
people behave like that.
They want the they want the duniya.
So you kinda it's easy to imitate them,
and add to it also weakness of faith.
Add to it also the strength of the
desire that you have. Add to it that
you love what is available.
He says all of this is a great
pull towards the duniya versus the akhir.
And only the wise
will survive this.
Right?
But it's a type of forgetting Allah, Azza
wa Jal. It's the main reason why people
forget about Allah
is because they just focus on the dunya
and they don't want anything to compete with
that.
He says most of creation
are part of this,
lost transaction
or lost commerce that Allah said about them.
It is those who had bought this life
by selling the next one. So they will
have no the punishment will not be decreased
and they will not be championed. And Allah
also said,
to whom the transaction was not profitable
and they were not guided.
When it is the day of judgment, they'll
understand
what they sold and what they bought, truly.
In this life, if you're deceived and you
think that you won because
you cut corners and you lied and you
stole and you
and you think this because you're focused on
the dunya that you're smarter than other people.
This is on the day of judgment when
Allah will strip you of all of that
and you will stand naked without anything,
bankrupt because you don't have any good deeds,
and you look at people who you used
to look down on because they are not
as rich, and not not as fancy, and
not as and you see that they are
higher than you, and they'll be saved and
not you, then you'll understand
terrible decisions that you made in this life.
But you don't want to wait till that
happens.
You want to examine your choices right here
and make the right ones now.
As for the ones who profited,
they have sold what is gonna perish for
something that will last
and something
that is,
cheap for something that is priceless.
And they will say,
They'll say, how long would this world last?
From beginning to end. So that we will
buy it and then sell what we have
with Allah
in exchange.
Like all of this dunya, what is it?
And cannot be compared to what we have
with Allah, azza wa jay, even if you
were to live
the extent
of the life of this world, all of
it, and no one will.
Even if you were to own everything
on it and in it, and you won't,
but even if
it has a beginning, it has an end.
And all that is mixed with pain and
agony and suffering
and worry,
but when you meet Allah azza wa jal
and he is finally pleased with you,
you will live for eternity
happy.
So how can you compare this to that?
So logically, right? How can you compare this
to that? So why are you abandoned
your portion with Allah Azza Wa Jal?
For the sake of a duniya, that is
gonna leave you and
it's just like a dream, he said.
As if you've
nodded,
slept,
saw a dream, and then woke up.
That's that's the dunya. That's the extent of
it.
He said,
when he will gather them,
resurrect them, and he gathers them,
It will be as if they've only
lived in this dunya.
They've only lived 1 hour of the day
getting to know each other.
Right?
As if they've lived 1 hour in a
day just getting to know each other. And
he said also,
They ask you about the day of judgment,
when will it happen?
How would you know
about that? Alright?
This knowledge is with Allah
You're simply warning those who will,
fear it. Meaning, you have no knowledge of
it and when it's gonna happen, but your
job is to warn people about it.
It's as if when they see the day
of judgment, they only stayed in this world
a morning or an afternoon.
And also Allah
also said,
When they see what they have been promised,
it'd be as if they've only stayed in
this world 1 hour in that in a
day.
And also, Allah
said,
They'll be asked, people will be asked on
the day of judgment, how many years you
spent on earth?
Right? Now imagine if somebody asks you, right?
Now,
no matter what how old you are, how
many years have you spent on earth?
You'd be able to say, right?
Okay. Of these years, how many years feel
like years?
Do they feel like years?
And the more that you progress, by the
way, the more that the time is gonna
shrink.
A decade you'll say, what? A decade?
It doesn't feel like a decade.
It just kinda
slipped away.
Slipped away.
Right?
And reminded Muhammadu Mohammed Al Rahamal
Rahamalullah, he said,
They said, youth
is like something that I was keeping in
my sleeve
and then I just
fell,
dropped it, lost it.
You know when you have something with you
and you just you lose it and you
know where it's gone?
It's that's my youth.
Right? That's my youth.
I had it with me and then boom,
gone. Where did it go?
So you lost it. So if you think
that this is this is the foolish thinking
of I'm young, I'm gonna stay young.
I'm not gonna get old.
Okay?
Yeah. That's the perception now.
Until you look at yourself some someday in
the mirror and you say,
what? A decade had passed?
I'm in my twenties? I'm in my thirties?
I'm in my forties? Right?
That's that's that's how it happens. It happens
to everybody.
Right?
So
this question will be posed to people on
the day of judgment.
They're asking about years.
Allah is asking about years.
He says he says, we stayed for a
day or part of a day,
but ask be those who counted.
They're being asked about what years?
The answer is in terms of what?
Days.
They're saying days.
He said he will say, you've only spent
little if you just but no.
So imagine to yourself, subhanAllah, this this
this life that seems so overwhelming
and exhausting and troubling and
imagine, you know, after you pass, after you
die, and you see that life in the
grave,
and how
just just imagine what will be seen, what
will be experienced,
and the length of that time. And then
when you are resurrected and you see the
day of judgment and everything around you in
the day of judgment and how magnificent,
how marvelous,
how scary what you're seeing is,
all of this life will seem to you
like nothing.
So, Ibn Khayim is saying then why do
you
sacrifice
Allah Azzawajal who is everything and the next
life that is everything
for the sake of something that is so
small
in comparison to that? This is how
it's gonna feel like
an hour.
Like a dream.
Right? Like a dream.
This is the reality of this life. So
when they knew that they're not gonna stay
long in it and that they have a
home other than this home,
That's interesting. Where is home?
That's
it. Whatever home you have, whether you think
about it home is a country.
You travel,
I wanna go back home.
Or you leave your house and you say,
I wanna go back home. None of these
things are homes.
I finally bought a home.
That's not a home.
So your home is not here.
Right?
And a home is being built
right now.
The thing is we don't know where.
You have a home which is not this
home.
You have a house which is not this
house.
Right? So you're moving.
Sooner or later you're gonna move. You're gonna
pack and you're gonna move.
Right? So this is not your home.
So get yourself ready for this,
the transition becomes easier. The sacrifice becomes easier.
Well, of course, I'm gonna move. I already
know this is not permanent.
Right?
That's the lasting home, the everlasting home. They
understood that it would be an incredible loss
for them to sell that home
for a home that is here,
for a fleeting
existence that is here.
And they were not fooled by the other
fools
who do that transaction.
Forget about the next life and they focus
on this one. So on the day of
judgment, on the day of ataghavan,
they'll under you'll understand and they'll understand how
much they have won.
Subhanallah, he says every single person in this
dunya
is a seller, is a buyer, is a
businessman.
Everyone.
Right? Subhanallah. Every single person.
So you could just sit back a little
bit and observe everybody in this world
to learn from them. Observe everybody in this
world. And you say,
what is he selling? What is she selling?
This person is selling their voice,
and this person is selling
she's selling their bodies.
And this person is selling their reputation.
And this person is selling their family. And
this person is selling because they get money
for it.
This is what they're selling.
And this person is selling their soul.
That's why they lie. They're for hire. Whoever
pays,
they'll say whatever and do whatever.
Right?
So what are you selling?
And to what end?
So you are
a businessman or you're a businesswoman.
So how you choose to so the next
hours
that remain of tonight and tomorrow,
how you used to spend them, that's your
currency.
Right?
So you have an hour. You can choose
to do what? Sit and just watch videos
on social media. 1 after the other, 1
on the after, one after the other. And
what did you get?
So you sold and you got.
Got nothing
or worse, sins.
But if a person who says, let me
read,
let me read the Quran,
let me read something
Islamic, let me read something beneficial, let me
exercise,
Let me help my parents. Let me help
someone.
Let me do some dhikat.
Then that hour is different,
and what you get from it is very
different. So the transaction
is profitable.
So then you have to decide
how you're spending your time, what are you
selling, and what you're getting back.
And he said he's quoting here the hadith.
Everyone in the morning goes and he sells
himself,
so either he frees it or destroys it.
And that is a really good hadith to
remember that when you wake up in the
morning,
you know how people in the morning used
to they eat their breakfast, then they would
carry their merchandise, and they leave their house,
and they strike to sell.
They will come back at the end of
the day. I was, you know, successful today.
I wasn't successful today. I was able to
sell. I wasn't able to sell. He says,
this is everybody, in fact.
Everybody goes out in the morning selling.
And either you will free yourself, honor it,
elevate it, or you destroy it.
Then when you think about life like that,
then you start saying to yourself,
how should I use my time?
How should I use my
health,
my eyes,
the gifts that Allah had given me?
What do I want to get back from
them?
Something that helps or something that destroys,
something that pleases or displeases in the next
life. And he
quotes this ayah,
This is explicit in the Quran
that you're in a state of transaction with
Allah. Azzawajal.
Allah says Allah had bought from the believers
their selves and their money in exchange for
Jannah.
You sell this.
How do you sell yourself?
The ultimate
sale of the self is in jihad,
but it takes different forms as well. The
mujahid gives himself to Allah Azadul completely and
he dies.
But it takes us also other forms.
When
you do jihad by staying away from sins,
you do jihad by learning
talabulaim,
you do jihad by helping others, by giving
part of you to Allah, azzawajal,
that's
you're selling. You're giving to Allah. And you're
giving part of your money to Allah. What
do you get back? He says, you get
back Jannah.
Then Allah, azza wa Jal, in this description
here is about jihad. He says, they will
fight in Allah's sake,
so they will kill and be killed. And
that's a promise that Allah had made upon
himself, a true promise in the Torah and
the Injeel and the Quran. And who fulfills
his promise better than Allah, Azzawajal?
So be happy with this transaction
that you have done. This is the greatest
win.
Be happy, rejoice with that transaction
that Allah had made it possible for you,
that you are actually pursuing
it. So, ibn Qayyim, he says,
This is the first
benefit,
the first consequence
of this prosperous
transaction.
That is
the happiness that Allah said, feel it
that you have pursued this path.
I wanna please Allah, a zawajal, so you
you you rejoice because of it.
And you feel contented because of it. He
says, this is that's that's the first payment.
The simplest
payment
that comes from making that choice.
That you feel that you're honorable.
That you were with Allah That
as long as you obey Him, the future
is bright and is guaranteed
because this is a promise that Allah had
given you. You just need to fulfill your
part and the rest you leave to Allah.
Be happy
when you give to Allah.
So you give, but you're happy that you've
given because you know that you're receiving something
greater from Him.
Khala here he says, subhanAllah, beautifully,
He says, oh you who are bankrupt, oh
you who are poor,
start selling.
If you don't have it,
start selling.
Start giving to Allah, azza wa jal, to
get things back.
If we are bankrupt, here is the way
to become rich.
He says, if you cannot afford this
type of transaction, this type of price,
there's another one that you can give.
So give the following.
And he said,
He said,
those who repent.
He's he he wants to tell you what.
He says, there's a
lesser thing that you can do
if this is seems too difficult
at this moment?
What is the thing that you can do
to be also
involved,
engaged, part of that
commerce, blessed commerce with Allah Azza wa Jal,
in that business with Allah Azza wa Jal?
What else can you do? He says,
those who repent.
The worshippers of Allah.
Those who are grateful and thankful.
And could mean the people of jihad or
the people of fasting
or the people who contemplate
Allah's,
attributes
or those who reflect on Allah as in
general or those who travel for Allah's sake.
All of that could be included in.
And those who are involved in ruku and
sujud, who command what is good and, speak
out against evil, and those who observe
Allah's rules and commands, he says,
and give good news to the good news
to the believers.
And he also said, Subhanahu Wa Ta'ala,
Oh, you who have iman.
Shall I not guide you and tell you
about a commerce, about a business that will
save you from a great torment? You will
believe in Allah and His Messenger, and you
strive or engage in jihad for the sake
of Allah with your money and with yourselves,
this is best for you if you but
no.
So this is a tijara.
So everybody has to be a tajr. Everybody
has to be a businessman or a businesswoman.
But the merchandise here is what? It's your
own existence in life.
It's the hours of your day. It's the
health that Allah had given you. It's the
gifts and talents
that Allah had gifted you.
All of you,
you're selling.
So sell
as long as you have
because there's gonna come a time when you're
not gonna have.
You're healthy now,
give to Allah azza wa jill before you're
sick.
There's gonna come a time when you're not
gonna be able to bend and record
and fall to the ground in sujood. You
won't be able to. You won't be able
to stand in salah.
Fast before you cannot fast anymore.
You have money?
Give sadaqa.
Maybe tomorrow you won't have any.
So sell some of your money to Allah
before you run out.
You're able to
learn
learn before you can't.
You won't be able to memorize. You won't
be able to
put things together
as you age.
So if you can learn, learn now.
So use what Allah had given you
before you lose it as long as you
have that chance.
It says, what we want to say is
that sins will deprive you of understanding and
wanting this type of commerce.
You will live for this world
and die for this world
and you will have no idea
that this type of transaction will Allah exists
and even when you hear about it, you're
just too weak and unmotivated to pursue it.
So that is the greatest loss that he
is talking about and he says, waka fabi
dalika'u'pa
and this is a great punishment.
This is a great punishment.
Now,
the following one, and this is a short
one so I'll kind of insert it here
before we take questions.
He says,
from the punishment he's saying that
what
sins will do
is that it will remove
current
niyamas
and will stop
incoming ones.
So you have namaz
that are you enjoying at this moment,
and you have ones that you're hoping to
come your way.
So he's saying what it will do is
that it will take away what you have
and block that you don't have from coming
to you.
You should frame this.
Right? This should be really framed. He says,
the the blessings of Allah, azza wa Jal,
are not preserved with something better than obeying
him.
And what you are missing from Allah's blessings,
they cannot gonna be brought to you, you're
not gonna win that with something better than
obeying him
because what is with Allah
cannot be attained except through obeying him.
Right? So meaning if you have a niyama
at this moment
and you want to keep it,
what do you
do?
You obey Allah.
It stays.
Disobey Allah, what happens to it?
It goes away.
It goes away. You lose it.
Or you want something from Allah,
hasn't happened yet
and it's an i'mah.
How do you get it?
By pleasing Allah, Hisla'a.
If you disobey him it goes away.
Right? Because you're not not gonna get something
that Allah has by disobeying him.
Right?
He says, Waqaja Allahu Subhanahu Waqulli shayin Saba
Ban Wa'afa. He says Allah had made or
had kind of endowed
everything
with a cause, something that brings it,
and something that kills it,
something that stops it. Right?
A cause that will bring it and something
that will kill it. So Allah had made
disobedience
one of the main things that will bring
the blessings of Allah
And the things that kill Allah's blessings are
his disobedience.
Alright? Just like a disease, like an illness,
something that you insert
and it dies.
Right?
If Allah wants to preserve this nima,
keep it, give it to you, He would
strengthen you
to obey him.
Right?
And if Allah wants that to go away,
He will let go of you. So you
will disobey him and then that nima will
go away.
Right?
And this is this is again, this is
kind of beautiful.
It says, and it's ironic
of people who
lost Allah's blessings
because of their sins.
And he continues to disobey Allah as
if he is the exception to that rule.
This is beautiful, by the way.
You know, somebody is saying.
He says, and what is ironic is that
if you ask anyone,
just them,
do you know that
if someone disobeys the creator and goes against
him and rebels against him that they get
destroyed and that the blessings that they have
just go away? He says, yes. I've seen
it.
I've seen so and so who used to
trade and take interest or oppress people. He
lost it all.
And this person who used to kill, kill,
and eventually he was killed.
I saw this person who used to lie
and he was exposed,
disgraced.
Seen it. Have you not seen it?
Have you not you? Have you not seen
it in the world around you?
Right?
So he says, this person has seen it.
People around him that he knows have seen
it
with their own eyes
And also, all of them have heard stories
about nations and about people who were punished
like this. So he understands that this is
a common law that Allah had established
and yet he continues to disobey Allah as
if he is the exception to that rule.
It's gonna happen to everybody but me.
Right?
And that's human blindness.
Everybody can get sick but me.
Everybody can get a ticket but not me.
Until it happens to you, and then when
it happens to you, how come? Right? How
come could this happen to me? Because you're
supposed in your mind to be the exception.
Right?
He's saying this is very ironic about humanity.
He advised them, advised them, Allah shows them
consequences.
He says, yes, it's true. It's true.
But everybody else but not me.
I'm special.
So he's saying that's very ironic.
It's as if this law applies to everybody
else but not him and will reach everybody
else but not him. So he says, what
ignorance is greater than this and what injustice
is to the self is greater than that.
He says, eventually,
the hukum, the decision is up to Allah.
So
humans, at least if most of humanity
are foolish,
you should decide not to be among the
foolish.
Right? Let me know insha'Allah if you have
questions.
No.
So he said, we've talked, about the diseases
of the heart.
Can the diseases be healed by sitting in
a
in a lecture like this one or in
a series like this one, or do we
need to go into more practice?
So this is, of course, this is
is a taste.
Right? But this is not everything.
And
you're supposed to take whatever you learn here
and elsewhere, insha'Allah, azza wa jal, and put
it into practice.
So there's greater commitment to Allah, azza wa
Jal, throughout the day,
and throughout the night.
And when that happens,
you'll be more aware of the rights of
Allah, subhanahu wa ta'ala, and where we fall
short,
what we have in us that Allah loves
and perhaps
dislikes. And be motivated, insha'Allah, as you gain
more knowledge to understand, if you have something
that Allah hates, how to fix it.
So to gain that awareness and to gain
that motivation, of course, a lecturer, especially a
continuous one,
is,
necessary,
on the path of learning
and knowing Allah
but it doesn't stop there.
So you have to take it and
then say to yourself, if I've learned this
this week, insha'Allah, how should my life change
because of it? How should it improve because
of it?
I've learned something. I should be better because
otherwise I'll be questioned. Now you know
why did you not apply what you have
learned?
So take it and be better because of
it, and try
to incorporate,
to include into your day even small things,
but small things that can be maintained
and you can build on them, insha'Allah, gradually
from week to week and month to month
until you, insha'Allah,
change to the better way.
It's a good question
to kind of kind of touches on what
he
was saying.
How do we increase daily awareness?
So you may come to Jum'ah, the Khutba,
or you may come to a class
and then you learn and you may feel,
as he said, the urgency or the need
to change or you be motivated or your
iman increases, but of course once you exit
into the world,
kinda you start forgetting almost immediately, and you
kinda go back into your old habits and
your own routine.
So as you're listening to any khutbah, or
as you're listening to any class or lecture,
try to take from it something that could
be part of that daily routine.
So
for some khutwas and some duas, you could
say it it could be, some hutwas or
some lessons. It could be a particular dhikr
of Allah, azza, or a particular du'a,
or baru salah, or more fasting. You will
hear something
that will inspire you. So
if you're gonna say, for instance, okay, I'm
gonna start tomorrow. How will I start tomorrow?
So can I add something to my routine
tomorrow that's gonna be different,
that can remind me? And it can continue
into Sunday and then Monday and and so
on and so on till next Friday.
So it could be a one extra dua,
or 5 minutes of extra dua that you
do, or 5 minutes of extra dhikr that
you do, or
more attention to your salah. You come to
the Masjid one more time during the week,
you focus more in the salah, but do
one thing extra.
And if you manage to do that one
thing extra and you make it a staple
in your life, you're just not gonna do
once and leave it, but it's regular. When
it's regular and it stays, your awareness will
increase
and keep adding to it.
And the more that you add, the better,
insha'Allah, that you
be.
So we can we can say, I mean,
so do we do we say the adkar?
Do we say the adkar after the salah?
Let's say that.
You may you may say no. I say
pick one of them.
Doesn't matter which one, but pick one of
them and start saying it. Just one. Because
it's easy to do one. Just pick 1.
If you say, yeah, I do 1. He
says, may we'll make it 2
and increase that.
Right?
And gradually, inshallah, you'll see all of them.
And then it will be the adkar of
morning and evening and so on and so
on. So that's that's what I'm aiming at.
You wanted to add something?
No. So you're saying, you know, I want
something that will change my mentality or keep
me keep me focused on a particular
understanding of the world versus another.
And my answer is, it's actually it's the
same thing.
But even the dhikr of Allah ajazhu because
you have this now in your head. I'm
supposed to think this way and not that
way.
What's gonna remind you of it? Now, you're
not gonna remind yourself, today I'm supposed to
focus on the akhir instead of the duniya.
And you say that again tomorrow, and they
say that tomorrow, that's not gonna remind you.
It's not gonna be forceful.
But if you
say, let's say, for instance, each day with
intention,
and you understand what you're saying, it'll bring
you into that mode.
The mode of wanting Allah more than this
world.
Kind of stabilizing
the self
and it
being satisfied with Allah, Azza wa Jal. So
it kinda recenters you. And when it recenters
you and you remember what you have learned,
you can kinda put it in the day.
So you need something to bring you back.
And that thing is not secret. It's not
a secret at all. It's more Quran or
more zikr of Allah, azzajl, or more dua,
and it brings you back.
And then you forget, and then
you forget, and it gives brings brings you
back. And that's how it how it that's
how it goes.
Reading the Quran and more and more of
it.
No.
No.
So I mean the question here is why
did Allah
made the test difficult?
So we are so egotistical and selfish and
self centered, right, that it's
hard to escape that test.
Now
you could say to yourself, what made it
hard?
And what made it hard? Is it that
Allah had made it hard,
or that Allah had given us enough signs
and ways to fight it?
That is actually
not difficult,
but it's us who make the choice and
make it difficult for ourselves. If you think
about it,
any,
in one sense, it's so easy to go
into to get into jannah. I I understand
that jannah is is precious and you need
to sacrifice, but at the same time, if
you think about it in terms of that
Arabian
nomad who came to the prophet, he said,
what do I have to do? And he
says, vie daily prayers, fast Ramadan, give zakat,
do this. If I do this, we'll enter
jannah? He said, yes. He says, that's it.
I'm not gonna do anything else. He says,
he'll enter jannah if he does that. You
see how kind of easy in a sense
it is.
So what makes it difficult, what makes it
is that we listen to someone else. We
listen to the shaitan and who promise makes
false promises and who believes those promises, we
follow him.
But if you just simply listen to Allah,
there'll be nothing easier
than going to Jannah because Allah will tell
you, just give me yourself and go to
Jannah. And you say, yeah, that's such an
easy choice to make. Of course, I'll give
you all of me because he gave me
gave it all. So take it and you'll
go to Jannah. But the problem is that
we
we make ourselves weak
and the test is difficult because
we just make it difficult.
And of course,
Yes.
Definitely.
So I hope that kinda answers. It's it's
a pattern, but that pattern is there because
you have the shaitan and we listen to
the shaitan. That's it. That's it.
Absolutely.
No. And then he said he chose the
deeds and Definitely. Definitely. I mean I mean,
it was always keep in mind that it's
the mercy of Allah Azza wa Jal, but
Allah wants that movement
on humanity's part that says, I'm gonna give
Allah as if there's something and he says,
since you've given
it, my mercy is gonna get you into
Jannah as well. We do have some other
questions, Insha'Allah.
I'm aware of them.
So Insha'Allah,
allow me to answer those, Insha'Allah,
next week.
So I have them here insha'Allah. I'll get
to them insha'Allah next week.
Anyone who has here just a quick question.
Quick question.
I didn't understand the first part of the
question.
It's
right.
So is answering dua has the same,
kind of pattern as namaz?
So Allah could answer dua or reject dua
based on the sins?
Yes.
Right. So I mean, no matter so first
of all, no matter how disobedient a person
may be, even a disbeliever,
there's always a chance that Allah will accept
their du'a. So Allah is merciful with everybody.
So even the disbelievers, when they make du'a,
we have that documented in the Quran. Allah
will accept some of their supplications and some
of their du'a.
But yes, a person who's closer to Allah,
Azzajuil,
is more likely to have his dua accepted.
Versus somebody who's strayed away from him, subhanahu
wa ta'ala, which if you even think about
it, they may not even have the willingness
to pray.
But even when they do it, they may
not have the humility,
right, needed for that dua.
So,
yes,
committing a sin
will
decrease,
not eliminate,
but decrease the chance of the acceptance of
dua.
As the prophet sallallahu alaihi wasallam
He mentioned a person who was destitute,
disheveled in the desert, and he is raising
his hand asking, you Allah, you Allah, but
his food is haram, his drink is haram,
his clothes are haram. How will Allah answer
his dua? So it could block, but it
does not eliminate
completely.
Okay. Well, inshallah we'll stop here. Bismillah Azzawajal.
I'll answer your remaining questions next week. Bismillah.
Subhanakallahu wa bihamdikashallahu wa ilaha illa. Tastafirahu wa
ta'ala. Oh,
and I forgot about your dua.
I forgot about your dua, inshaAllah. So ask
Allah, Abi al Amin, as they're saying. Ask
Allah, Abi al Amin, or hamar Rahimin,
to forgive us and forgive our parents and
spouses and children. Ask Allah, Azzawajal,
to make us of the people of Jannanal,
of the people of hellfire. We ask him
to make us of the people of Sakina,
people of Tumadinina, of the people of Rida,
and the people who will cleanse themselves from
their own illnesses,
understand the reality of this world and the
hereafter, and make the proper transaction to be
in jinnatul firdosaminirabbalalami.